Matthew 16:26

16:26 For what does it benefit a person ¹  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Matthew 22:5

22:5 But they were indifferent and went away, one to his farm, another to his business.

Proverbs 3:13-18

Blessings of Obtaining Wisdom

3:13 Blessed ²  is the one ³  who finds ⁴  wisdom,

and the one who obtains ⁵  understanding.

3:14 For her ⁶  benefit ⁷  is more profitable ⁸  than silver,

and her ⁹  gain ¹⁰  is better ¹¹  than gold.

3:15 She is more precious than rubies,

and none of the things ¹²  you desire ¹³  can compare ¹⁴  with her. ¹⁵ 

3:16 Long life ¹⁶  is in her right hand;

in her left hand are riches and honor.

3:17 Her ways are very pleasant, ¹⁷ 

and all her paths are peaceful.

3:18 She is like ¹⁸  a tree of life ¹⁹  to those who obtain her, ²⁰ 

and everyone who grasps hold of her will be blessed. ²¹ 

Proverbs 8:10-11

8:10 Receive my instruction ²²  rather than ²³  silver,

and knowledge rather than choice gold.

8:11 For wisdom is better than rubies,

and desirable things cannot be compared ²⁴  to her.

Proverbs 8:18-20

8:18 Riches and honor are with me,

long-lasting wealth and righteousness.

8:19 My fruit is better than the purest gold, ²⁵ 

and what I produce ²⁶  is better than choice silver.

8:20 I walk in the path of righteousness,

in the pathway of justice,

[16:26]  ¹ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[3:13]  ² tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.

[3:13]  ³ tn Heb “the man” (also again in the following line).

[3:13]  ⁴ tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).

[3:13]  ⁵ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[3:14]  ⁶ tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ⁷ tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.

[3:14]  ⁸ tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.

[3:14]  ⁹ tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ¹⁰ tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).

[3:14]  ¹¹ tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[3:15]  ¹² tn Heb “all of your desires cannot compare with her.”

[3:15]  ¹³ tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.

[3:15]  ¹⁴ tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”

[3:15]  ¹⁵ tn Heb “All of your desires do not compare with her.”

[3:16]  ¹⁶ tn Heb “length of days” (so KJV, ASV).

[3:17]  ¹⁷ tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”

[3:18]  ¹⁸ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[3:18]  ¹⁹ sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).

[3:18]  ²⁰ tn Heb “lay hold of her.”

[3:18]  ²¹ tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

[8:10]  ²² tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).

[8:10]  ²³ tn Heb “and not” (so KJV, NASB); NAB “in preference to.”

[8:11]  ²⁴ tn The verb יִשְׁווּ (yishvu, from שָׁוָה, shavah) can be rendered “are not comparable” or in a potential nuance “cannot be compared” with her.

[8:19]  ²⁵ tn The two synonyms, “than gold, than fine gold” probably form a hendiadys here to express “the very finest gold.”

[8:19]  ²⁶ sn The language of the text with “fruit” and “ingathering” is the language of the harvest – what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops.